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Michael Licona suggests that John has redacted Jesus' authentic statements as recorded in Matthew, Mark and Luke. Where Matthew and Mark have Jesus quote Psalm 22:1, John records that "in order that the Scripture may be fulfilled, Jesus said, 'I am thirsty'." Jesus' final words as recorded in Luke are simplified in John into "It is finished." [12]
The Greek word for compassion is ἐσπλαγχνίσθη, which is, "pitied them from His inmost bowels." Lapide notes that, "there is no animal so simple, careless, improvident, so exposed to be the prey of wolves and other wild beasts, and therefore so needing a keeper, as a sheep."
A large majority of fellows on the Jesus Seminar, for example, designated the parable as merely similar to something Jesus might have said or simply inauthentic ("grey" or "black"). [28] Bart Ehrman wrote that the parable makes sense within the context of the Church during the time period before the Gospel of Matthew was written, around 60–90 AD.
"Blessed are you who are poor, for yours is the kingdom of God. 21 Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. 22 Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man.
Jesus and the rich young man (also called Jesus and the rich ruler) is an episode in the life of Jesus recounted in the Gospel of Matthew 19:16–30, the Gospel of Mark 10:17–31 and the Gospel of Luke 18:18–30 in the New Testament. It deals with eternal life [1] [2] and the world to come. [3]
The pigment analysis of this painting [3] reveals the use of the pigments of the baroque period such as madder lake, yellow ochre, vermilion and lead white.Vermeer did not paint the robe of Christ with his usual blue pigment of choice ultramarine (see for example The Milkmaid) but with a mixture of smalt, indigo and lead white.
Hans Dieter Betz notes that in Jesus' time blessed was a common way of describing someone who is wealthy. In his discussion of Croesus in Herodotus, for instance, the link between being blessed and being wealthy is assumed [vague]. [2] Similarly, Albright and Mann prefer the word "fortunate" to "blessed" for makarios.
The number of saints celebrated in Scotland also proliferated, with about 90 being added to the missal used in St Nicholas church in Aberdeen. [62] New cults of devotion connected with Jesus and the Virgin Mary began to reach Scotland in the fifteenth century, including the Five Wounds, the Holy Blood and the Holy Name of Jesus.